Psalm 37:28 Komentář

This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil - a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways (Psa 37:1, Psa 37:7, Psa 37:8). II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (Psa 37:12, Psa 37:14, Psa 37:21, Psa 37:32) notwithstanding their prosperity, and the honourable character of the righteous (Psa 37:21, Psa 37:26, Psa 37:30, Psa 37:31). 2. Because of the destruction and ruin which the wicked are nigh to (Psa 37:2, Psa 37:9, Psa 37:10, Psa 37:20, Psa 37:35, Psa 37:36, Psa 37:38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked (Psa 37:13, Psa 37:15, Psa 37:17, Psa 37:28, Psa 37:33, Psa 37:39, Psa 37:40). 3. Because of the particular mercy God has in store for all good people and the favour he shows them (Psa 37:11, Psa 37:16, Psa 37:18, Psa 37:19, Psa 37:22-25, Psa 37:28, Psa 37:29, Psa 37:37). III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies (Psa 37:3-6, Psa 37:27, Psa 37:34). In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him." A psalm of David.

INTRODUCTION TO PSALM 37 A Psalm of David. This psalm, it is very probable, was written at the same time, and upon the same occasion, with the former; and describes the different states of good and bad men; and is full of exhortations, instructions, and advice to the people of God; intermixed with various encouraging promises. A late learned writer (h) thinks it was written for Mephibosheth's consolation under Ziba's calumny. (h) Delaney's Life of King David, vol. 2. p. 219.

The righteous shall inherit the land,.... See Gill on Psa 37:9 and See Gill on Psa 37:11; and dwell therein for ever; See Gill on Psa 37:27.

For the Lord loves justice, and will not forsake his saints: they will be preserved forever. But the wicked will be punished, and the seed of the wicked will perish. The righteous will inherit the land, and dwell forever upon it. Do not think that your sins go unnoticed by God; for many fall in this way. He himself sees and condemns all things, and exterminates the seed of the wicked; indeed, the seed is not of physical generation, but of internal mind and succession of impiety (Job 1:1). For certainly Job, born of the seed of Esau, is testified in the Scripture. How then did the seed of Esau perish in Job, when he was such a great man, foreseeing the coming of the Lord to the earth, who would subdue the prince of this world, the devil? Therefore, this is questioned, lest evil be transferred to future generations. Christ works this through the sacrament of baptism, so that each person may put off what they were born with and put on what they are reborn with: so that they may become heirs not of their family, but of grace; so that they may acquire for themselves an eternal dwelling place. But whoever deserves to dwell in the world of ages, he himself shall honor God in the ages of ages.

"For the Lord loves judgment, and forsakes not His Saints" [Psalm 37:28]. When the Saints suffer affliction, think not that God does not judge, or does not judge righteously. Will He, who warns you to judge righteously, Himself judge unrighteously? He "loves judgment, and forsakes not His Saints." But (think) how the "life" of the Saints is "hid with Him," in such a manner, that who now suffer trouble on earth, like trees in the winter-time, having no fruit and leaves, when He, like a newly-risen sun, shall have appeared, that which before was living in their root, will show itself forth in fruits. He does then "love judgment, and does not forsake His Saints."...

You observe here that what destroys a person itself perishes and only those things last which cause him to remain in the kingdom of God.

"The unjust." Here the form of the judgment is set forth, which will be for the good and the wicked. First, therefore, he sets forth what will be given to the wicked in judgment. Second, what to the good, at "The just." Upon the wicked he will send punishment, because "the unjust will be punished": Sir. 21: "In the end of them," namely of sinners, "are hell and darkness and punishment": 2 Thess. 1: "They will pay the penalty of eternal destruction." Likewise, extermination, because "the offspring of the wicked will perish." Here he speaks according to the estimation of people. For the wicked, when they die, believe that at least they live on in their children. But he says that their offspring will perish, that is, either carnal children who properly imitate their wickedness, or followers of the false teaching of certain ones, like the offspring of Arius. But to the just he will render two things: against punishment he will give reward; hence he says, "But the just shall inherit the land," as if possessing it by inheritance: Ps. 68: "They shall acquire it by inheritance," etc. 1 Pet. 1: "He has regenerated us unto a living hope." Against extermination, an inheritance, because "they shall dwell upon it forever and ever," that is, in this land of the living they will always be.

"Turn away from evil." Above, the Psalmist showed that the goods of the just are better with regard to fruit; here he breaks forth into an exhortation to pursue them. Regarding this he does two things. First, the exhortation is set forth. Second, the fruit is set forth, at "The Lord loves judgment." Justice has two parts: turning away from evil and doing good. And therefore he says, "Turn away from evil, and do good." These two parts of justice correspond to the precepts of the law; for justice is regulated by the law. In the law there are certain affirmative precepts, which are fulfilled by doing good; and there are certain negative precepts, which are fulfilled by turning away from evil. Likewise, through these two the natural inclination of the appetite is perfected, which has two objects: namely, the good and the evil, because the appetite naturally tends toward the good and shrinks from false evil. But he says, "Turn away from evil." Now there is a twofold evil. One that makes people evil, and this is truly called evil. Another evil that does not make people evil, namely the evil of punishment. The first is sin; and of this it is understood when he says, "Turn away from evil," that is, from sin: Eccl. 9: "Do not be jealous of a man in his sin." And he does not say that one should merely not do evil, because in this there is only negation; but rather "Turn away from evil," so that one may not even have the will to do it. Is. 1: "Cease to do wickedly; learn to do well." These two are frequently introduced in Sacred Scripture. Sometimes, however, the good is placed first, as in Ps. 44: "You have loved justice and hated iniquity." Sometimes the avoidance of evil is placed first, as in Is. 7: "That he may know to reject evil and choose good." And the reason is that there is a twofold order. One is the order of intention; and according to this order, the good should always be placed before the avoidance of evil, because one avoids evil in order to do good. The other is the order of execution; and according to this order, avoiding evil is commanded first, because we are all born children of wrath, and we cannot become just unless we expel evil. "And dwell forever and ever." Here the fruit of justice is set forth; as if to say, if you turn away from evil and do good, you will dwell -- but he does not say explicitly where, only for how long, "forever and ever." But the meaning is, "dwell," as it were, "dwell within." Sensible things are called exterior goods, because they are grasped by the exterior sense. Interior goods are spiritual and intelligible. When therefore he says "dwell," he means that you will dwell within the possession of spiritual goods: Song 1: "The king led me into his storerooms." And he says, "forever and ever," that is, in perpetuity: Ex. 15: "You will bring them in and plant them," etc. "For the Lord loves judgment." Here the reason is given why one should dwell forever and ever; as if to say, therefore one will dwell, because this has been established by divine judgment. He proves this, namely that one dwells always and willingly, because "the Lord loves judgment": Is. 61: "I am the Lord who loves judgment." And what is said here is introduced for a twofold reason: because it is thus the reason for what he says, "Turn away from evil," etc., namely, so that you may be an imitator of God, because the Lord loves judgment; and this is to turn away from evil and to do good. Or it is referred to this: "Dwell forever and ever," because this is just. And God loves judgment. For it is just that if a person does not wish to leave God, he should not be left by God, who is eternal. And therefore the just, who wish to be with him, will not be left by him. And therefore he says, "He will not forsake his saints." And from this it follows that "they will be preserved forever," because he is eternal and powerful: Ps. 11: "You, O Lord, will keep us and guard us," etc. Is. 33: "The ropes will not be broken."

A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm. (Psa. 37:1-40) The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.